Part 2 - Atithi-saparyā in the Brāhmaṇas

The Brāhmaṇa texts contain interpretations of mantras of Saṃhitās with respect to yāgas. Yāgas are important aspects of Brāhmaṇas. Brāhmaṇas and Śrautasūtras discuss about Somayāga. Ātithyeṣṭi is a rite performed as part of Somayāga, which in effect is a ritualistic reception to the guest.

Ātithyeṣṭi is a pure ritual, where Soma is considered as atithi. Soma is considered as divine. That divine personage is seen as an atithi here.

1. Ātithyeṣṭi

In Soma sacrifices, Soma creeper is received as a special guest, with customs and rituals. The ritualistic reception of Soma resembles our reception of renowned guests. Here Soma is treated as a king. This sacrificial rite is called “Ātithyeṣṭi’. Detailed discussion on this can be found in Brāhmaṇas and Śrautasūtras.

Śrauta rituals are classified into two types. They are haviryajñas and somasaṃsthās. They are further classified into seven sub divisions. Agnyādheya, agnihotra, darśapūrṇamāsa, āgrayaṇa, cāturmāsya, nirūḍapaśubandha, sautrāmaṇī are haviryajñas.^[1] Agniṣṭoma, atyagniṣṭoma, ukthya, ṣodaśi, vājapeya, atirātra and āptoryāma are somasaṃsthās.^[2] Soma sacrifice is again classified as Ekāha, Ahīna and Sattra.^[3] The agniṣṭoma is the model for all Soma sacrifices.

Somasaṃsthā starts with the rite of ritualistic engaging priests (ṛtvigvaraṇa).^[4] The dīkṣaṇīyeṣṭi, prāyaṇīyeṣṭi, ātithyeṣṭi etc. are other preliminary rituals. Numerous rites are performed on each day of Somayāga. Ātithyeṣṭi is a rite which is performed in all Somayāgas. It is performed on the second day.

2. Somakrayaṇa

Ceremonious purchase of Soma in Somayāga is known as Somakrayaṇa. Somakrayaṇa is performed in Uparavadeśa.^[5] In this ritual, Soma stalks are placed on a bullock skin and guarded by a helper. Adhvaryu stands to the west of the Soma bundle and Kautsa^[6] to its east, facing each other. The Adhvaryu asks Kautsa

whether his Soma is pure,^[7] Kautsa replies that it is. The Adhvaryu measures it, with different fingers, with and without mantras.^[8] The Soma is then folded in a cloth and the Kautsa places it on his head. Then Adhvaryu bargains with Kautsa for the Soma.^[9] Finally Adhvaryu takes Soma from Kautsa and places it on the right thigh of the Yajamāna. At that time Yajamāna, bestows his headware (uṣṇīṣa) to the Soma. This is to show Yajamānā’s respect to Soma as here Soma is treated as a King. King always deserves respect.

The Adhvaryu stands up with Soma on his head and goes to the south of Uparavadeśa where the Soma cart is placed. The Soma bundle is placed on the cart, and the Yajamāna moves between the poles, reciting three times the mantra ‘subrahmaṇyom’. The party moves in the direction of the Prācīnavaṃśa, together with the hotā, reciting mantras. The Soma cart is pulled by two oxen and driven by the Subrahmaṇya priest. This priest also recites three times: Subrahmaṇyom! The Adhvaryu, the Yajamāna and the Brahman enter the Prācīnavaṃśa and start Ātithyeṣṭi for King Soma.

Soma bundle is taken off the cart, placed on a couch of uduṃbara wood^[10] and brought to the south of the Āhavanīya.^[11] Nobody shall pass between King Soma and Āhavanīya, whoever enters (the shed), let him not enter with any instrument, staff, umbrella, turban or footwear.^[12] Madhuparka^[13] is offered to Soma. Ātithyeṣṭi for King Soma continues.

Viṣṇu is the diety of this iṣṭi.^[14] Puroḍāśa on nine potsherds is offered to Viṣṇu. Yajamana’s wife sits beside him during the preparation of the puroḍāśa.^[15] In present day too, the lady of the house receives and treats guests politely. Women are often regarded to have more skill in extending hospitality to guests. Sacrificer’s wife carries the havis (purodāśa) to Ātithyeṣṭi. The Ātithya sacrifice is concluded with the Iḍā bhakṣaṇa.^[16] After the homa, purodāśa gets transformed to iḍā. Then the rite Tānūnaptra^[17] is performed.

Taittirīya Brāhmaṇa refers to honouring of atithi. According to Taittirīya Brāhmaṇa the atithi should be given proper food and it should be served beside a lit lamp, which is placed before him.^[18] The Aitareya Brāhmaṇa also proclaims the prime position of an atithi, it says that an atithi should not be turned down in the evening.^[19] Atithis arriving in the evening time are directed to be shown due respect in varṇāśrama dharma.

Footnotes and references:

[1]:

agnyādheyaṃ cāgnihotraṃ darśādarśoditakriyā |
tathaivāgrayaṇeṣṭiśca cāturmāsyāni ca kramāt ||
nirūḍhapaśubandhaśca sautrāmaṇyapi saptadhā || Śrautakarma viveka, p.13

[2]:

agniṣṭomastathātyagni-ṣṭoma ukthyaśca ṣoḍaśī |
vājapeyo'tirātroptoryāmassaṃsthastu saptadhā || ibid., p.14

[3]:

Soma sacrifices are finished in one day is known as ekāha and that spread over more than one day and extending up to twelve days is known as ahīna, those that extend over more than twelve days are known as satras.

[4]:

Adhvaryu, Yajamāna, Brahman, Hotā, Sadasya, Pratiprasthāta, Brāhmaṇācchaṃsin, Maitrāvaruṇa, Neṣṭā, Āgnīdhra, Acchāvāka, Unnetā, Potā, Grāvastut, Udgāta, Prastotā, Pratihartṛ and Subrahmaṇya are the priests in Somasaṃsthā.

[5]:

The sacrificial hall of Somayāga is divided into two parts. They are prāgvaṃśa and prācīnavaṃśa. Citi, havirdhāna, uparavadeśa, utkkara, agnīdhrīya, mārjālīya, altar etc. are included in Prāgvaṃśa. Āhavanīya in the east (square shape), Gārhapatya in the west (round shape), and the Dakṣiṇa fire in the south are placed in Prācīnavaṃśa.

[6]:

Kautsa is the representative of the Gandharvas. In Somayāga Soma is bought by Kautsa. In Kerala tradition he is a paradeśi brahmin. vikrayyenaṃ vicinoti kautsa: śūdro vā | The person belonging either to the Kutsa-gotra or to śūdra class,who has come to sell the Soma stalk, then cuts the stalk into smaller pieces weeding them out upon the skin. Kātyāyana Śrautasūtra,7.6.2

[7]:

somavikrayiñchuddhaste somaḥ | Baudhāyana Śrautasūtra 6.14, p.300

[8]:

pañcakṛtvo yajuṣā mimīte pañcākṣarā paṅktiḥ pāṅkto yajño yajñamevāvarundhe pañcakṛtvastūṣṇīṃ daśa saṃ padyante daśākṣarā virāḍ virājaivānnādyamava rundhe yadyajuṣā mimīte bhūtamevāva rundhe yattūṣṇīṃ bhaviṣyat | Taittirīya Saṃhitā, 6.1.10

[9]:

Soma is in heaven. Devas transformed word (Vāc) into a small beautiful woman and gave her to Gandharvas in return for Soma. The rite of buying Soma symbolically from Gandharvas is known as Somakrayaṇa. In Devaloka seven Gandharvas namely Svāna, Bhrāja, Aṃghāri, Baṃbhāri, Hasta, Suhasta and Kṛśānu protect Soma. Soma is purchased from Kautsa, the representative of these Gandharvas, by giving him calf, dress and goat.

[10]:

audumbarīmāsandīṃ nābhidadhnāmaratnimātrā'ṅgībhūtāmāharanti catvāraḥ | Kātyāyana Śrautasūtra,7.9.24

[11]:

āhavanīyaṃ dakṣiṇena sthapayanti | ibid.,7.9.30

[12]:

mā rājānaṃ cāhavanīyaṃ cāntareṇa kaścana saṃcārīnmainaḥ sāyudho mā sadaṇḍo mā sacchatro mā soṣṇīṣo mā sādhaspādyo' nuprapādīditi | Baudhāyana Śrautasūtra, 6.17, p.308

[13]:

athāsmai madhuparkaṃ ca gāṃ ca prājñastāmadhvaryurviśasti | ibid., 6.17, p.308

[14]:

somaṃ santaṃ viṣṇuriti yajati,tadyadevedaṃ krīto viśatīva tadūhyaivāsya vaiṣṇavaṃ rūpam | attaivaitena nāmnā yadviṣṇuriti | ādyomunāyat soma iti | Kauṣītaki Brāhmaṇa

[15]:

patnyanvārabhate patnī hi pārīṇahayasyeśe patniyaivānumataṃ nirvapati yadvai patnī yajñasya karoti mithunaṃ tadatho patniyā evaiṣa yajñasyānvārambho'navacchityai | Taittirīya Saṃhita, 6.2.1

[16]:

After the homa purodāśa is transfered to a vessel. That vessel is known as Iḍā and thus the purodāśa is known as Iḍā food. iḍāntaṃ bhavati | Kātyāyana Śrautasūtra,8.1.13, iḍānta ātithya: saṃtiṣṭhate | Baudhāyana Śrautasūtra,6.18,p.312

[17]:

After performing Ātithyeṣṭi ṛtvik’s takes a vow by touching ghee which is placed in a basin by reciting the mantras 'āpataye tvā gṛhṇāmi'. This is done as a contract, not to indulge in any quarrel till the end of sacrifice.

[18]:

atho yathātithiṃ jyotiṣkṛtvā pariveveṣṭi | Taittirīya Brāhmaṇa, II.1.3

[19]:

tasmādāhurna sāyamatithiraparudhya iti | Aitareya Brāhmaṇa, 25.5